God now provided John with more information about the New Jerusalem (v. 2).734The chronological progression of the revelation in 19:11-22:5 locates the New Jerusalem in the new creation, not in the Millennium.
21:9 One of the angels with the seven bowls of judgment served as John's guide in this part of his vision (cf. 17:1). The fact that one of these particular angels helped John understand both the mystery of Babylon and that of the New Jerusalem sets these two cities in stark contrast.
"It is impossible to dwell both in Babylon and in the new Jerusalem."735
It is quite clear that the "bride,"the wife of the Lamb, is the New Jerusalem (v. 10; cf. v. 2).736From the description that follows it also seems clear that the New Jerusalem is a city. It is not just a person or a group of people, such as Christians.737This is the first of seven references to the Lamb in this section (vv. 9, 14, 22, 23, 27; 22:1, 3). He becomes increasingly prominent as the book draws to a close. "The Lamb is all the glory in Immanuel's land."738
21:10 John entered a fresh state of prophetic ecstasy and saw a new vision (cf. 1:10; 4:1; 17:3). The angel took him to a high vantage point from which he could see the New Jerusalem (lit. city of peace) descending out of heaven from God (cf. v. 2; Ezek. 40:2). John received a fresh revelation that expanded something he had already witnessed in an earlier scene (vv. 2-8; cf. 16:19; 17:1).
"The holy city descending from God out of heaven should be understood as a real event' within the visionary experience. . . . The descent is an announcement in visionary terms of a future event which will usher in the eternal state. That the city comes down from God means that the eternal blessedness is not an achievement of man but a gift from God."739
21:11 This city obviously appeared extremely impressive to John. The first and most important characteristic that John noted was its radiant glow. It shone with the splendor of God Himself because He was in it (cf. Exod. 40:34; Num. 9:15-23; 1 Kings 8:11; 2 Chron. 5:14; Isa. 24:23; 60:1; Ezek. 43:5; John 12:41; Acts 26:13).
John compared the glory of the city to that of a beautiful gem. Jasper stones were very beautiful but not always clear. As mentioned earlier (cf. 4:3), this is probably a crystal clear gem with many facets of brilliance, probably what we call a diamond. This stone described God Himself earlier (4:3), so it's brilliance is a further reflection of God's presence in the city.
21:12 The city's wall with 12 gate-towers was what caught John's attention next. The city evidently looked square (v. 16). Its high walls suggest its security and inviolability. Certainly its inhabitants will need no defense from attacking enemies there. The 12 gate-towers (Gr. pylon, cf. Luke 16:20) stood three to a side (v. 13). The gate-towers provided access into the city. In the case of this city, the many gate-towers also suggest great freedom of access.
The angelic guards also present a picture of great security (cf. Gen. 3:24; Isa. 62:6). The names were apparently on the gates, not on the angels stationed beside them (cf. Ezek. 48:31-34).740The fact that each gate-tower bears a name of one of Israel's tribes probably indicates that Israel will have a distinctive identity and role in this city as it had through history (cf. 7:1-8).741God will perpetuate the memory of Israel throughout eternity.
21:13 Evidently directions will exist in the new creation as they do in the old suggesting that space will exist throughout eternity as well as time (cf. 20:10). Which names will be on which gate-towers remains to be seen.742
21:14 Since there are foundations to the city (cf. Heb 11:10, 13-16), it will be a permanent abode for the righteous in contrast to temporary dwellings that lacked foundations. The foundations may be one on top of each other in layers, but probably each section of the wall, between the gate-towers, has its own foundation.743As the walls and gates represent protection, so the foundations speak of permanence.
Evidently the church, represented by the apostles (cf. Eph. 2:20), will be in the New Jerusalem as will Israel (v. 12). However assigning the name of each apostle to a particular foundation stone is as impossible as matching the names of Israel's tribes with the gates.744Note the distinction between Israel and the church even in the eternal state (cf. Matt. 19:28; Luke 22:30). God had a role for each group and an identity separate from the other in the past and as He does in the present.745
"The combination of the twelve tribes in verse 12 and the twelve apostles is a way of saying that Israel of old and the Christian church are united in God's final scheme of things."746
That these are apostles "of the Lamb"again focuses glory on the Lamb in this city.
21:15 The fact that the angel's measuring rod was gold reflects the dignity of the task of measuring this city's gate-towers and walls (cf. Ezek. 40:3).747Only the utensils used in the holy of holies were gold in the tabernacle and temple, but even this measuring rod is gold suggesting the high value of the city.
21:16 John described the shape and then the size of the city. Its base was square, the same shape as ancient Babylon and Nineveh.748The dimensions of this city were 12,000 stadia (approximately 1,500 miles) on each of its four sides and 1,500 miles high.749This description could allow for either a cube750or a pyramid shape.751The fact that the holy of holies was a cube tempts one to conclude that the New Jerusalem will also be a cube in shape, but this is speculation.
Probably we should interpret these dimensions literally. Some interpreters believe they only symbolize what the holy of holies in Israel anticipated, namely, a perfect environment in which God dwells. Others hold that they symbolize the fulfillment of all God's promises.752
21:17 The city wall was evidently 144 cubits (about 216 feet or 72 yards) thick (cf. Ezek. 40:5; 42:20).753John explained that even though an angel was doing the measuring he was using human units of measure. Thus these measurements meant the same to John as they would have meant if something else in his day was being measured.
21:18 The walls appeared to be glistening (cf. v. 11; 4:3). The word "material"(Gr. endomesis) means "building in"and suggests that the material on the wall was jasper, not that the wall was solid jasper. Perhaps John meant that the walls were overlaid with this brilliant material, suggesting further the radiance of God's holy presence. The whole city appeared to shine as a mass of pure gold.754Clear glass was the best quality glass in John's day, so when he compared the gold to clear glass he probably meant that there was no impurity in the city.755John apparently described the New Jerusalem by using similes and metaphors to communicate its ineffable glory.
21:19-20 The apostle further explained the foundation stones of the city (v. 14). The foundation of a building is usually completely functional and not decorative, but these stones, which were at least partially visible above grade, were adorned with gems.756These stones were of many different colors suggesting the extreme beauty of the city. We cannot identify all of them exactly today, but they were obviously precious gems in John's day.
"Our God is a God of beauty, and He will lavish His beauty on the city He is preparing for His people."757
The Israelite high priest carried 12 gems representing each of the twelve tribes on his breastpiece (Exod. 28:17-20). Perhaps there is some symbolic connection between these 12 jewels and those, though only eight of them appear in both lists. In the new order everyone will have the privilege of access to God that was the unique privilege of the high priest in Israel.758
21:21 Evidently each gate-tower that John saw (vv. 12-13) had been carved out of one huge pearl.759
"Among the ancients, pearls were ranked highest among precious stones, because their beauty derives entirely from nature, improvement by human workmanship being an impossibility . . ."760
John further described the street or pavement of the city (probably referring to all the streets since all would be connected). These were pure gold (v. 18), as pure as transparent glass. Old Testament priests who ministered in Solomon's temple walked on a gold floor (1 Kings 6:30).
21:22 Unlike old Jerusalem, there was no temple in the new city because God Himself was there. The whole city will, therefore, be a virtual temple.761The Lamb will play the central role in this temple along with Almighty God. The presence of God with man was the symbol of the earthly tabernacle and temple, but in the New Jerusalem that presence is a reality.
This verse and verses 23-27 stress that God will bring people into intimate relationship with Himself in the New Jerusalem.762
21:23 Evidently there will be no sun and moon (and stars) in the new heaven because God's glory will illuminate the whole earth. The need for created light sources will end when the Creator Himself lives among His people. God illuminated the camp of Israel with His presence in the pillar of fire, and He lit the holy of holies with His presence between the cherubim. He will similarly dispel all darkness of all kinds in the new city. The Lamb is the radiance of the Father's glory (Heb. 1:3), but the Father is also the light (22:5).
"It truly will be the Jesus Christ Light and Power Company then."763
21:24 The city will be so bright that it provides light for the whole new creation. The identity of these nations and kings is difficult to determine. The most probable explanation seems to be that the nations are groups of believers viewed according to their old creation nationalities, which they will retain in the new creation. The kings (rulers) are probably believing kings who ruled over nations during the old creation.764These kings will bring their glory into the city, thus increasing its glory, by simply entering it, since they are glorious individuals.
21:25 In John's day cities closed their gates to keep out enemies, but there will be no enemies in the eternal state so the gates will remain open (cf. Isa. 60:11). John said the city gates will never ever close (Gr. ou me kleisthosin). These kings, therefore, may enter whenever they wish. There will be no night in the New Jerusalem because God's glory illuminates all.
21:26 The gates will admit these leaders who will bring glory and honor to God from their respective groups of followers. This is a picture of worship in the new creation.
". . . these verses reflect the ancient practice of kings and nations bringing their wealth and glory to the city of the greatest king. In the heavenly city, everyone will honor the King of kings' (see Pss. 68:29; 72:10-11; Isa. 60)."765
21:27 Only believers will enter the city. The unsaved will in no way be able to do so (Gr. ou me eiselthe; cf. 22:15). Evidently any believer will be able to enter the city since the contrast is with those whose names are not in the Lamb's book of life (i.e., the lost). This verse warns the reader that the only way to gain entrance into this city is to have one's name recorded in the Lamb's book of life (cf. 20:15).
Essentially what John saw next was Paradise regained (cf. 2:7; Gen. 2; Luke 23:43; 2 Cor. 12:2). Having viewed the splendor of the New Jerusalem he now saw what will nourish and enrich the lives of God's people there.
"Up to this chapter, the New Jerusalem seems to be all mineral and no vegetable. Its appearance is as the dazzling display of a fabulous jewelry store; we wonder if there is no soft grass to sit upon, no green trees to enjoy, and no water to drink or food to eat. However, here are introduced the elements which add a rich softness to this city of elaborate beauty."766
22:1 "And he showed me"signals new aspects of the city that John's angel-guide proceeded to point out. The pure river seems to be symbolic of the refreshment and sustenance that God provides (cf. Jer. 2:13; 17:13; Ps. 36:9; Prov. 10:11; 13:14; 14:27; 16:22; Zech. 14:8), though it, like the city itself, is probably also a literal river (cf. Gen. 2:10, 14). We should not confuse this river with the one flowing from the Jerusalem temple during the Millennium (Ezek. 47:1, 9, 12; Zech. 14:8). John described the river he saw as bright or clear as a crystal; it was a shimmering, sparkling stream of unpolluted water.767This river proceeded from the throne that belongs to God and the Lamb (cf. v. 3; 3:21; Ezek. 47:1; Zech. 14:8; Heb. 1:3). This throne evidently stood at the head of the main street of the city so that looking down this street the throne appeared to be in its middle.768
"This is a symbolic way of describing the reign of eternal life in the age to come [and God as its source]. The symbolism of a river of life is a common one in biblical thought [cf. Ps. 46:4; Ezek. 47:1-12; Zech. 14:8; John 4:10, 14]."769
"The point of the passage is to teach that in the eternal state God's people will live at the source of the life-giving stream, the very presence of God Himself . . ."770
22:2 John also saw the tree of life.771When Adam and Eve fell, they lost their access to the tree of life in the Garden of Eden (cf. Gen. 2:9; 3:22-24). In the eternal city the residents will have access to the tree of life there.
The description of this tree's location is debatable, but perhaps John saw the river dividing and flowing on both sides of it. A tree surrounded by water is the epitome of a fruitful tree (cf. Ps. 1:3; Jer. 17:8; Ezek. 19:10). This tree was perpetually rather than seasonally in fruit; it produced a new crop of fruit each month of the year. Evidently the new creation will not have a lunar calendar, since there will be no moon (21:23), but another type of calendar will define months. Most fruit trees in the old creation bear fruit only a few months each year at most. In contrast, God's blessing of fruitfulness will mark life in the new earth. The tree of life in the Garden of Eden could perpetuate life forever (Gen. 3:22, 24). Evidently that will be the function of this tree in the new earth as well, to sustain immortality. "Healing"really means "health-giving"(Gr. therapeian). Since there will be no death in the new earth these leaves will evidently promote well-being.772They will provide healing from the conditions of the old creation as the wiping away of tears removed the sorrows of the old creation (cf. 21:4; Ezek. 47:12). The nations are groups of people in the new creation viewed according to their old creation divisions (cf. 21:24).
"It seems possible therefore to understand participation in the tree of life as a regular experience of fellowshipping with God, i.e., eating of this monthly fruit."773
22:3 There will no longer be a curse because the tree of life will heal the nations. The curse in view is probably the curse that God pronounced on the old creation at the Fall (cf. Zech. 14:11; Mal. 4:6). God will have intimate fellowship with His people because this curse has now been lifted. Evidently believers (His bond-servants in the new creation; cf. 1:1) will occupy themselves serving God and the Lamb in the new earth. The Greek word for "serve"(latreuo) suggests priestly service in view of its other uses in this book (cf. 1:6; 5:10; 20:6). "His"and "Him"present God and the Lamb as essentially one being.
22:4 God's bond-servants will see God's face; we will enjoy personal, intimate fellowship with Him. We will be able to do this because we will be pure in heart, righteous, and holy then (cf. Ps. 11:7; 17:15; Matt. 5:8; 1 Cor. 13:12; Heb. 12:14). Adam and Eve's sin broke their fellowship with God, and they hid from Him (Gen. 3:8; cf. Exod. 33:20, 23). Our ability to view God's glory is limited now (cf. Job 19:25-27; 2 Cor. 3:18; Heb. 9:7), but then it will be unhindered (1 John 3:2). Scripture does not reveal whether we will see one, two, or three persons of the Godhead.
Moreover we will bear God's name on our foreheads. Having His name on our foreheads means that we will be His and will reflect His divine glory in our persons. Having a name on one's forehead appeared three times earlier in this book (3:12; 7:3; 14:1). In each case it was a great privilege indicating ownership and protection as well as identification.
22:5 The final point John stressed was the great glory of God that will illuminate the whole new earth (21:23-25; cf. Zech. 14:6-7). Previously he mentioned this to show how glorious the city will be, but now he did so to emphasize what delight this will result in for the city-dwellers (cf. Num. 6:22-27). He added that His bond-servants will reign with Him forever, not just in the millennial kingdom (20:4, 6). This is the fulfillment of God's desire and command that man should rule over His creation (Gen. 1:26).774Evidently faithful believers will have more authority in the new creation than unfaithful believers, as will be true during the Millennium (cf. Matt. 25:14-30; Luke 19:11-27). However, we should not think of a type of rule in which some people become the objects of oppression.
"Our faithfulness in life prepares us for higher service in heaven."775
"Who knows but what He will give to each saint a world or a solar system or a galactic system to operate. Remember that Adam was given dominion over the old creation on this earth."776
Thus the prophecy of things that shall take place after present things (1:19), which began in 4:1, closes with a picture of God's servants worshipping around His throne and ruling under His authority.
"As seen in the Book of Revelation, worship today should involve adoration of God's being, declaration of the Lamb's worthiness, a celebration of God's presence, submission to His authority, and fearing and serving Him."777
Many commentators believe that the New Jerusalem is the place to which Jesus referred when He told His disciples that He was going to prepare a place for them (John 14:2). I think this is correct since it will be the final abode of Christians. However, I think He probably meant that His crucifixion, resurrection, and ascension constituted His preparatory work rather than His special creation of the new heavens and earth.
Sometimes people speak of the new heavens and earth as the eternal state. This terminology has led some to conclude that time as we know it, which marks events in sequence, will end when God destroys the present heavens and earth. This view was popular with some pagan Greek philosophers, and Origen held it. Some non-Christian eastern religions teach this view, and some Christians hold it today. There is no indication in the text, however, that the new creation will introduce a timeless form of existence. In fact the term "forever and ever"(20:10; 21:5) implies the continuation of time without end. Furthermore the reference to months (v. 2) implies the sequence of events. The references to distances picture a creation in which there is not only time but space (cf. 21:2, 3, 8, 10, 13-17, 24-27; 22:1-2).
"Eternity' to Old Testament people was not timelessness or absenceof time. They knew no such realm. It was, rather, extensionof time--as far back and as far forward as one could imagine--'time in its wholeness' (JB), sense of time past and future' (NEB)."778
"We do well to return again and again to Revelation 21 and 22, for it is the end of the pilgrim path. The more distinct the vision to the pilgrim of the beauty and glory of the city to which he journeys, the less the immediate environments of his journey attract him."779
